## Bartenura on Mishnah Eruvin Chapter 3

###### Bartenura on Mishnah Eruvin 3:1:1
[Bartenura on Mishnah Eruvin 3:1:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:1)

**בַּכֹּל מְעָרְבִין.** עֵרוּבֵי תְּחוּמִין. דְּאִלּוּ עֵרוּבֵי חֲצֵרוֹת אֵין מְעָרְבִין אֶלָּא בַּפַּת. וְהַאי בַּכֹּל דִּתְנַן בְּמַתְנִיתִין, לָאו דַּוְקָא, כִּדְאָמְרִינַן בַּגְּמָרָא אֵין לְמֵדִין מִן הַכְּלָלוֹת אֲפִלּוּ בְּמָקוֹם שֶׁנֶּאֱמַר בָּהֶן חוּץ, דְּהָא הָכָא תְּנַן בַּכֹּל מְעָרְבִין חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח, וְאִיכָּא נַמִּי כְּמֵהִין וּפִטְרִיּוֹת דְּאֵין מְעָרְבִין וְלֹא מִשְׁתַּתְּפִים בָּהֶם, דְּלָאו מָזוֹן נִינְהוּ, כְּמוֹ מַיִם וּמֶלַח:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בכל מערבין – the joining of borders/עירובי תחומין (i.e., placing a small amount of food somewhere within the two-thousand cubit limit, establishing that location as one’s residence for Shabbat, and the two thousand cubits are measured from there), whereas the joining of courtyards/עירובי חצרות – is not made other than with bread (i.e., all the inhabitants of a serious of homes sharing a common courtyard place food in one place before Shabbat, they are considered as an extended household and one may carry within the courtyard), and this "בכל"/”with any” that is taught in our Mishnah , is not exact, as we state in the Gemara (Tractate Eruvin 27a): “one may not derive anything from the general statement, not even when an exception is stated (as there may be other exceptions),” for surely here it is taught in our Mishnah: “With any [food] do they prepare the Eruv… except for water and salt,” and there are also a kind of mushroom and truffles that we don’t make Eruvin and merging [of alleyways] with them (i.e., if several courtyards open into a common alleyway, it is prohibited for the inhabitants of the houses in the courtyards to carry within the alleyway unless he inhabitants of each house place food in one place for the duration of Shabbat together with the placement of a side pole placed at the entrance to the alleyway or a cross-beam placed over it to mark the entrance to the alleyway and that it is prohibited to carry outside the alleyway), and these are not food, like water and salt.


###### Bartenura on Mishnah Eruvin 3:1:2
[Bartenura on Mishnah Eruvin 3:1:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:2)

**וּמִשְׁתַּתְּפִים.** שִׁתּוּפֵי מְבוֹאוֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומשתתפים – merging of alleyways.


###### Bartenura on Mishnah Eruvin 3:1:3
[Bartenura on Mishnah Eruvin 3:1:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:3)

**הַכֹּל נִקָּח בְּכֶסֶף מַעֲשֵׂר.** כְּדִכְתִיב (דברים יד) וְנָתַתָּ הַכֶּסֶף בְּכָל אֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הכל נלקח בכסף מעשר – as it is written (Deuteronomy 14:26): “and spend the money on anything you want – [cattle, sheep, wine, or other intoxicant or anything you may desire].”


###### Bartenura on Mishnah Eruvin 3:1:4
[Bartenura on Mishnah Eruvin 3:1:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:4)

**חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח.** דְּלָאו פְּרִי מִפְּרִי הוּא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
חוץ מן המים ומן המלח – for it is not fruit from fruit.


###### Bartenura on Mishnah Eruvin 3:1:5
[Bartenura on Mishnah Eruvin 3:1:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:5)

**הַנּוֹדֵר מִן הַמָּזוֹן.** לֹא דְּאָמַר יֵאָסֵר עָלַי מָזוֹן, דְּאֵין נִקְרָא מָזוֹן אֶלָּא חֲמֵשֶׁת הַמִּינִים דְּזָיְנֵי וְסַעֲדֵי, אֶלָּא כְּגוֹן דְּאָמַר כָּל הַזָּן עָלַי קוֹנָם, וְכָל מִלֵּי זָיְנֵי וּמַשְׂבִּיעִים לְפִי שָׁעָה חוּץ מִן הַמַּיִם וְהַמֶּלַח:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הנודר מן המזון – not that he said: “that nourishment should be forbidden to me,” for it is not called “nourishment”/מזון – other than from five species that nourishes and satisfies (see Talmud Eruvin 30a), but rather, as for example, that he said, all that feed me – I take a vow of abstinence (as a substitute for the word “sacrifice”/קרבן ), and all words of support/nourishing and we impose an oath by hours, except from water and salt.


###### Bartenura on Mishnah Eruvin 3:1:6
[Bartenura on Mishnah Eruvin 3:1:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:6)

**מְעָרְבִין לְנָזִיר בְּיַיִן.** דְּאַף עַל גַּב דְּלָא חֲזִי לְדִידֵיהּ, חֲזִי לְאַחֲרִינֵי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מערבין לנזיר ביין – and even though it is not proper for him (as Nazirites are forbidden to partake of wine as part of their vow), it is proper for others.


###### Bartenura on Mishnah Eruvin 3:1:7
[Bartenura on Mishnah Eruvin 3:1:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:7)

**וּלְיִשְׂרָאֵל בִּתְרוּמָה.** דְּהָא חַזְיָא לַכֹּהֲנִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולישראל בתרומה – for this (i.e., heave-offering) is appropriate [only] for Kohanim.


###### Bartenura on Mishnah Eruvin 3:1:8
[Bartenura on Mishnah Eruvin 3:1:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:8)

**סוּמְכוֹס אוֹמֵר בְּחֻלִּין.** דְּמִידֵי דַּחֲזִי לֵיהּ בָּעִינַן. וּבַיַּיִן לַנָּזִיר לֹא פָלֵיג סוּמְכוֹס, מִפְּנֵי שֶׁאֶפְשָׁר שֶׁיִּשָּׁאֵל הַנָּזִיר עַל נִדְרוֹ וְיִהְיֶה הַיַּיִן מֻתָּר לוֹ בְּאוֹתָהּ שַׁבָּת, אֲבָל תְּרוּמָה אִי אֶפְשָׁר שֶׁתִּהְיֶה רְאוּיָה לְיִשְׂרָאֵל, שֶׁאֲפִלּוּ יִשָּׁאֵל הַמַּפְרִישׁ הַתְּרוּמָה עָלֶיהָ וַהֲרֵי הִיא כְּאִלּוּ לֹא הוּרְמָה, הֲרֵי הִיא חוֹזֶרֶת לְטִבְלָהּ וְאָסוּר לֶאֱכֹל מִמֶּנָּה עַד שֶׁיַּחְזֹר וְיַפְרִישׁ תְּרוּמָה אַחֶרֶת, וְאֵין מַפְרִישִׁין תְּרוּמָה בְּשַׁבָּת אֲפִלּוּ בֵּין הַשְּׁמָשׁוֹת, הִלְכָּךְ לֹא חַזְיָא לֵיהּ. וְאֵין הֲלָכָה כְּסוּמְכוֹס:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
סומכוס אומר חולי – fo we require something that is appropriate to him, and regarding wine for a Nazirite, Sumchos does not dispute, because it is possible that the Nazirite will come before a scholar for absolution from his vow and the wine will [then] be permitted to him on that Shabbat, but Terumah/heave-offering, it is impossible that it will be appropriate for an Israelite (as Terumah is only for a Kohen), for even an Israelite who separates the heave-offering upon it, and behold it will be as if it had not been lifted up, for behold, it returns to eatables that are forbidden pending the separation of sacred gifts, and it is forbidden to eat from it until he returns and separates another heave-offering, for we don’t separate heave-offering on Shabbat, even at twilight; therefore, it is not appropriate for him. But the Halakha is not according to Sumchos.


###### Bartenura on Mishnah Eruvin 3:1:9
[Bartenura on Mishnah Eruvin 3:1:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:9)

**וּלְכֹהֵן בְּבֵית הַפְּרָס.** סְתָמָא הִיא, וְלָאו סוּמְכוֹס קָאֲמַר לַהּ.

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולכהן בבית הפרס – it is taught anonymously and is not Sumchos who said it.


###### Bartenura on Mishnah Eruvin 3:1:10
[Bartenura on Mishnah Eruvin 3:1:10](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:10)

**בֵּית הַפְּרַס.** שָׂדֶה שֶׁנֶּחְרַשׁ בָּהּ קֶבֶר מֻתָּר לְכֹהֵן לִכָּנֵס שָׁם כְּשֶׁהוּא מְנַפֵּחַ וְהוֹלֵךְ וְרוֹאֶה שֶׁאֵינוֹ נוֹגֵעַ בְּעֶצֶם כִּשְׂעוֹרָה. וּמִשּׁוּם הָכִי מֻתָּר לִתֵּן עֵרוּבוֹ שָׁם, שֶׁהֲרֵי יָכוֹל לְהִכָּנֵס בַּמָּקוֹם שֶׁנָּתַן שָׁם עֵרוּבוֹ וְהָוֵי הוּא וְעֵרוּבוֹ בְּמָקוֹם אֶחָד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
בית הפרס – it is field in which a grave was ploughed, it is permitted for a Kohen to enter there when he is breathing and walking by, and sees that he doesn’t touch a bone the size of a barley-corn, and because of this, it is permitted to place his Eruv there, for he is able to enter in the place where he placed his Eruv, but he and his Eruv are in another place.


###### Bartenura on Mishnah Eruvin 3:1:11
[Bartenura on Mishnah Eruvin 3:1:11](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:1:11)

**לָחוֹץ.** לַעֲשׂוֹת מְחִצָּה בֵּינוֹ לַקֶּבֶר שֶׁלֹּא יַאֲהִיל, כְּגוֹן שֶׁיִּכָּנֵס שָׁם בְּשִׁדָּה תֵּבָה וּמִגְדָּל, אַלְמָא חֲזִי לֵיהּ. וּפְלֻגְתָּא דְּרַבִּי יְהוּדָה וְרַבָּנָן מוֹקְמִינַן בַּגְּמָרָא דַּאֲפִלּוּ בְּיִשְׂרָאֵל פְּלִיגֵי רַבָּנָן עֲלֵיהּ דְּרַבִּי יְהוּדָה וְאָמְרֵי דְּאֵין מַנִּיחִין עֵרוּבֵי תְּחוּמִין בְּבֵית הַקְּבָרוֹת, וְלֹא נָקַט כֹּהֵן אֶלָּא לְהוֹדִיעֲךָ כֹּחוֹ דְּרַבִּי יְהוּדָה דַּאֲפִלּוּ בְּכֹהֵן שָׁרֵי. וּבְהָא קָמִפְלְגֵי, דְּרַבִּי יְהוּדָה סָבַר אַף עַל גַּב דְּאָסוּר לֶהֱנוֹת וּלְהִשְׁתַּמֵּשׁ בְּבֵית הַקְּבָרוֹת, מֻתָּר לְהַנִּיחַ שָׁם עֵרוּב, דְּאֵין מְעָרְבִין עֵרוּבֵי תְּחוּמִין אֶלָּא לִדְבַר מִצְוָה וּמִצְווֹת לָאו לֶהֱנוֹת נִתְּנוּ, וְאַף עַל פִּי שֶׁמִּשְׁתַּמֵּר שָׁם הָעֵרוּב אַחַר קְנִיָּתוֹ, דְּהָא בֵּין הַשְּׁמָשׁוֹת קוֹנֶה וּכְבָר נַעֲשֵׂית הַמִּצְוָה וְהוּא מִשְׁתַּמֵּר שָׁם כָּל הַשַּׁבָּת, קָסָבַר רַבִּי יְהוּדָה אֵין אָדָם מַקְפִּיד עַל עֵרוּבוֹ אִם אָבַד אוֹ נִגְנַב לְאַחַר שֶׁקָּנָה. וְרַבָּנָן סָבְרֵי אָדָם מַקְפִּיד עַל עֵרוּבוֹ לְאַחַר שֶׁקָּנָה, וְרוֹצֶה שֶׁלֹּא יִגָּנֵב, הִלְכָּךְ כְּשֶׁהָעֵרוּב מִשְׁתַּמֵּר בְּבֵית הַקְּבָרוֹת כָּל הַשַּׁבָּת לְאַחַר שֶׁקָּנָה בֵּין הַשְּׁמָשׁוֹת וְנִגְמְרָה מִצְוָתוֹ נִמְצָא מִשְׁתַּמֵּשׁ בְּאִסּוּרֵי הֲנָאָה, שֶׁהַקְּבָרוֹת אֲסוּרִים בַּהֲנָאָה, לְפִיכָךְ לֹא יַנִּיחַ אָדָם עֵרוּב בְּבֵית הַקְּבָרוֹת. וַהֲלָכָה כַּחֲכָמִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
לחוץ – to make a partition between himself and the grave so that it would not cause Levitical uncleanness arising from being under the same shelter with, or forming a shelter over, a corpse, such, for example that he would enter there with a chest, ark, and/or a turret. So we see that is appropriate for him but the dispute of Rabbi Yehuda and the Rabbis we establish in the Gemara (Tractate Eruvin 30b-31a) that even regarding an Israelite, the Rabbis dispute upon that of Rabbi Yehudah, and they state that we don’t place the joining of borders (i.e., by placing a enough food for a small meal somewhere within one’s two thousand cubit limit, one establishes that location as one’s residence for Shabbat) in a cemetery but the Mishnah did not mention the Kohen, other to inform us of the strength of Rabbi Yehuda’s [opinion], for even a Kohen they permitted, and in this, they dispute, for Rabbi Yehuda holds that even though it is prohibited to benefit and to use the cemetery, it is permitted to place the Eruv there, for we don’t make a joining of borders other than for a matter of a commandment, but the commandments were not given to benefit from them but even though the Eruv guards after its acquisition , for at twilight it acquires and already the commandment has been performed and it guards there the entire Shabbat, Rabbi Yehuda holds that a person is not strict regarding his Eruv if he lost it or it was stolen after he acquired it, but the Rabbis hold that a person is strict regarding his Eruv after he acquired it and desires that it not be stolen; therefore, when the Eruv is guarded in the cemetery all of Shabbat after he acquired it at twilight and the commandment was completed, it was found that he is using something that is forbidden for benefit, and that the graves are forbidden for benefit and therefore, a person should not leave his Eruv in the cemetery and the Halakha is according to the Sages.


###### Bartenura on Mishnah Eruvin 3:2:1
[Bartenura on Mishnah Eruvin 3:2:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:2:1)

**מְעָרְבִין בִּדְמַאי.** בְּכִכָּר שֶׁלְּקָחָהּ מֵעַם הָאָרֶץ וְלֹא הִפְרִישׁ מִמֶּנָּה תְּרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מערבין בדמאי – with a loaf that was taken from an ignoramus/illiterate (i.e., someone who does not observe the rules of tithing and Levitical uncleanness) and did not separate from it the tithe of the tithe of doubtfully tithed produce.


###### Bartenura on Mishnah Eruvin 3:2:2
[Bartenura on Mishnah Eruvin 3:2:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:2:2)

**וּבְמַעֲשֵׂר רִאשׁוֹן כוּ'‏ אֲבָל לֹא בְטֶבֶל וְכוּ'.** כֻּלָּן מְפֹרָשִׁין בְּמַסֶּכֶת שַׁבָּת פֶּרֶק מְפַנִּין:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ובמעשר ראשון כו' אבל לא בטבל וכו' – all of these are explained in Tractate Shabbat, in the Chapter “They Clear Away” פרק מפנין(Chapter 18, Mishnah 1).


###### Bartenura on Mishnah Eruvin 3:2:3
[Bartenura on Mishnah Eruvin 3:2:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:2:3)

**הַשּׁוֹלֵחַ אֶת עֵרוּבוֹ בְּיַד חֵרֵשׁ כוּ'.** לְהוֹלִיכוֹ לְסוֹף אַלְפַּיִם אַמָּה. וְדַוְקָא בְּעֵרוּבֵי תְּחוּמִין אֵינוֹ עֵרוּב אִם שְׁלָחוֹ בְּיַד קָטָן, אֲבָל בְּעֵרוּבֵי חֲצֵרוֹת קָיְמָא לָן קָטָן גּוֹבֶה אֶת הָעֵרוּב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
השולח את ערובו ביד חרש כו' – to bring it to the end of two thousand cubits and specifically regarding the joining of borders/עירובי תחומין is not an Eruv if he sent it in the hand of a minor, but with עירובי חצרות /the joining of courtyards, it exists for us with a minor seizing the Eruv.


###### Bartenura on Mishnah Eruvin 3:2:4
[Bartenura on Mishnah Eruvin 3:2:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:2:4)

**בְּיַד מִי שֶׁאֵינוֹ מוֹדֶה בָעֵרוּב.** כְּגוֹן כּוּתִי אוֹ צְדוֹקִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ביד מי שאינו מודה בערוב – such as, for example, a Cuthean or a Sadducee (who does not recognized the validity of the Oral Torah).


###### Bartenura on Mishnah Eruvin 3:2:5
[Bartenura on Mishnah Eruvin 3:2:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:2:5)

**וְאִם אָמַר לְאַחֵר.** כָּשֵׁר, לְקַבְּלוֹ מִן הַפָּסוּל וְיוֹלִיכֶנּוּ הַכָּשֵׁר לְסוֹף אַלְפַּיִם אַמָּה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואם אמר לאחר – who is deemed fit to receive it from someone not eligible and the fit one will bring it to the end of two thousand cubits.


###### Bartenura on Mishnah Eruvin 3:2:6
[Bartenura on Mishnah Eruvin 3:2:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:2:6)

**הֲרֵי זֶה עֵרוּב.** וּבִלְבַד שֶׁיְּהֵא הוּא עוֹמֵד וְרוֹאֶה בְּשָׁעָה שֶׁהַפָּסוּל נוֹתְנוֹ לְיַד הַכָּשֵׁר, אַף עַל פִּי שֶׁאֵינוֹ רוֹאֶה כְּשֶׁהַכָּשֵׁר מוֹלִיכוֹ, דַּחֲזָקָה שָׁלִיחַ עוֹשֶׂה שְׁלִיחוּתוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הרי זה עירוב – this is an Eruv as long as that he stands and sees at the time when the ineligible wone gives it to the hand of the one who is fit, even though he does not see it, for the fit one takes it for he performs with the presumption of an agent his mission.


###### Bartenura on Mishnah Eruvin 3:3:1
[Bartenura on Mishnah Eruvin 3:3:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:3:1)

**נְתָנוֹ בְאִילָן.** הָעוֹמֵד בִּרְשׁוּת הָרַבִּים וְיֵשׁ בּוֹ אַרְבָּעָה טְפָחִים עַל אַרְבָּעָה טְפָחִים אוֹ יוֹתֵר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נותנו באילן – A person who stands in the public domain and it has in it four handbreadths by handbreadths or more.


###### Bartenura on Mishnah Eruvin 3:3:2
[Bartenura on Mishnah Eruvin 3:3:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:3:2)

**לְמַעְלָה מֵעֲשָׂרָה אֵין עֵרוּבוֹ עֵרוּב.** דְּכֵיוָן דְּהָאִילָן רָחָב אַרְבָּעָה, לְמַעְלָה מֵעֲשָׂרָה הָוֵי רְשׁוּת הַיָּחִיד, וְהוּא קָנָה שְׁבִיתָתוֹ בִּרְשׁוּת הָרַבִּים, וְכֵיוָן דְּאִי הָוֵי בָּעֵי לְמִשְׁקַל עֵרוּבֵיהּ וּמֵיכְלֵיהּ בְּשָׁעָה שֶׁהָעֵרוּב זוֹכֶה לוֹ, דְּהַיְנוּ בֵּין הַשְּׁמָשׁוֹת, לֹא מָצֵי שָׁקֵיל לֵיהּ דְּמַיְתֵי מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים, לֹא הָוֵי עֵרוּב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
למעלה מעשרה אין ערובו ערוב – for since the tree is four [handbreadths] wide, higher than ten [handbreadths], it is the private domain and he acquired his Sabbath camp/place to be the center of Sabbath movements in the public domain and since that if he would want to take his Eruv and eat in it, at the time when the Eruv finds him worthy to do so, which is at twilight, he is not able to take it for he would bring it from the private domain to the public domain, it would not be an Eruv.


###### Bartenura on Mishnah Eruvin 3:3:3
[Bartenura on Mishnah Eruvin 3:3:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:3:3)

**לְמַטָּה מֵעֲשָׂרָה הֲרֵי זֶה עֵרוּב.** דִּלְמַטָּה מֵעֲשָׂרָה כַּרְמְלִית הִיא, דְּכָל מִשְּׁלֹשָׁה וְעַד תִּשְׁעָה בְּרֹחַב אַרְבָּעָה כַּרְמְלִית הִיא, וְכֵיוָן דְּאִי שָׁקֵיל לֵיהּ לְעֵרוּבֵיהּ אֵין כָּאן אֶלָּא אִסּוּר שְׁבוּת, הֲרֵי זֶה עֵרוּב. וּמַתְנִיתִין רַבִּי הִיא דְּאָמַר כָּל דָּבָר שֶׁהוּא מִשּׁוּם שְׁבוּת לֹא גָּזְרוּ עָלָיו בֵּין הַשְּׁמָשׁוֹת. וּבְשָׁעָה שֶׁהָעֵרוּב זוֹכֶה לוֹ דְּהַיְנוּ בֵּין הַשְּׁמָשׁוֹת מָצֵי שָׁקֵיל לֵיהּ, וְנִמְצָא הוּא וְעֵרוּבוֹ בְּמָקוֹם אֶחָד, הִלְכָּךְ הָוֵי עֵרוּב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
למטה מעשרה הרי זה עירוב – for below ten [handbreadths] it is a Karmelit (i.e., an intermediate domain – between a private domain and a public domain, which resembles a public domain – an open area larger than four square handbreadths that is not a public domain, such as fields, rivers, alleyways and lanes), for everything from three until nine [handbreadths] at a width of four [handbreadths] is a Karmelit, and since he took it as his Eruv, there is no prohibition other than Shvut (i.e., the Rabbinic decree to enhance the character of Shabbat as a day of rest), this is an Eruv. But our Mishnah is [according to] Rabbi (i.e., Rabbi Yehuda HaNasi/Judah the Patriarch), who stated that everything that is [done] because of Shvut, they (i.e., the Rabbis) did not decree upon it at twilight. But at the hour when he Eruv is beneficial for him, which is, at twilight, he may take it, and it is found that he and his Eruv are in one place, therefore, it is an Eruv.


###### Bartenura on Mishnah Eruvin 3:3:4
[Bartenura on Mishnah Eruvin 3:3:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:3:4)

**נְתָנוֹ בְּבוֹר.** שֶׁבַּכַּרְמְלִית כְּגוֹן שֶׁבַּבִּקְעָה וְשֶׁבַּשָּׂדוֹת, וְנִתְכַּוֵּן לִשְׁבֹּת בַּבִּקְעָה אוֹ בַּשָּׂדֶה, הֲרֵי זֶה עֵרוּב, דְּבוֹר עַצְמוֹ רְשׁוּת הַיָּחִיד וְהוּא קָנָה שְׁבִיתָה בַּכַּרְמְלִית, וּבְשָׁעָה שֶׁהָעֵרוּב זוֹכֶה לוֹ דְּהַיְנוּ בֵּין הַשְּׁמָשׁוֹת מָצֵי שָׁקֵיל לֵיהּ, כְּרַבִּי דְּאָמַר כָּל דָּבָר שֶׁהוּא מִשּׁוּם שְׁבוּת לֹא גָּזְרוּ עָלָיו בֵּין הַשְּׁמָשׁוֹת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נתנו בבור – that is in the Karmelit, such as in the valley or in the fields and it was intended to establish his Sabbath camp in the valley or in the field, it is an Eruv, for the pit itself is the private domain, ad he acquires the Sabbath camp. the center of Sabbath movements in the Karmelit, and at the time when the Eruv benefits hi, that is, at twilight, he can take it, according to Rabbi [Judah the Prince] who stated that everything that is because of Shvut (i.e., to enhance the character of Shabbat as a day of rest), they d not decree upon him at twilight.


###### Bartenura on Mishnah Eruvin 3:3:5
[Bartenura on Mishnah Eruvin 3:3:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:3:5)

**אֲפִלּוּ גָּבוֹהַּ מֵאָה אַמָּה.** וְאֵין לְמַטָּה רֹחַב אַרְבָּעָה, דְּלָאו רְשׁוּת הַיָּחִיד הוּא, וְאַף עַל גַּב דִּלְמַעְלָה רָחָב אַרְבָּעָה, דְּהָא עֵרוּב עַל גַּבֵּי מְקוֹם אַרְבָּעָה בָּעִינַן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אפילו גבוה מאה אמה – but below, there isn’t the width of four [handbreadths] for it is not the private domain, and even though that above it is four [handbreadths] wide, for we require for an Eruv to be on top of a place that has four [handbreadths].


###### Bartenura on Mishnah Eruvin 3:3:6
[Bartenura on Mishnah Eruvin 3:3:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:3:6)

**תָּלוּשׁ וְנָעוּץ.** הוּא דַּהֲוֵי עֵרוּב, אֲבָל מְחֻבָּר לֹא הָוֵי עֵרוּב, מִשּׁוּם דְּכִי שָׁקֵיל לֵיהּ גְּזֵרָה שֶׁמָּא יִקְטֹם, לְפִי שֶׁהַקָּנֶה רַךְ הוּא אִיכָּא לְמִגְזַר שֶׁמָּא יִקְטֹם כִּי שָׁקֵיל לֵיהּ, אֲבָל אִילָן קָשֶׁה הוּא וּבֵין הַשְּׁמָשׁוֹת לְשֶׁמָּא יַעֲלֶה וְיִתְלֹשׁ לֹא חָיְשִׁינַן, אֲבָל קְטִימַת קָנֶה אַיְדֵי דִּרְכִיכָא וַדַּאי מִקְּטְמָא וּמִחַיַּב מִשּׁוּם קוֹצֵר. אִי נַמִּי קָנֶה וְקֻנְדָּס מִחְלַף לֵיהּ מְחֻבָּר בְּתָלוּשׁ, דְּקָנִים הַרְבֵּה תְּלוּשִׁין נְעוּצִים וְנִרְאִין כִּמְחֻבָּרִים, מִשּׁוּם הָכִי אִיכָּא לְמִגְזַר שֶׁמָּא יִקְטֹם בִּמְחֻבָּר וְיַחְשֹׁב שֶׁהוּא תָּלוּשׁ, אֲבָל בְּאִילָן לֵיכָּא לְמִגְזַר שֶׁמָּא יַעֲלֶה וְיִתְלֹשׁ וְיִטְעֶה לַחְשֹׁב דְּתָלוּשׁ הוּא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
תלוש ונעוץ – it is an Eruv, but if it is attached, it is not an Eruv because, when he takes it, there is a decree lest he cut it off, because the reed is soft and one can make the decree lest he cut it off when he takes it, but a tree is hard, and at twilight, but we don’t suspect lest he will ascend and detach it, but the cutting off of a reed, since it is soft, he will certainly cut it off and will liable because of [the primary category of labor] of reaping. Alternatively, a reed and the tip of a pole are mixed up as attached with something detached, for many reeds are detached and inserted [into the ground] and appear as attached. Because of this, it is necessary to make a decree lest he cut off something attached and think that it is detached, but a tree, one doesn’t make the decree lest one ascend and detached and error to think that it is detached.


###### Bartenura on Mishnah Eruvin 3:3:7
[Bartenura on Mishnah Eruvin 3:3:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:3:7)

**נְתָנוֹ בְמִּגְדָּל.** שֶׁל עֵץ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נתנו במגדל – of wood.


###### Bartenura on Mishnah Eruvin 3:3:8
[Bartenura on Mishnah Eruvin 3:3:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:3:8)

**וְאָבַד הַמַּפְתֵּחַ הֲרֵי זֶה עֵרוּב.** וּכְגוֹן שֶׁהַמַּנְעוּל קָשׁוּר בְּחוּטִים וַחֲבָלִים, שֶׁאִם לֹא יִמָּצֵא הַמַּפְתֵּחַ אִי אֶפְשָׁר לְחָתְכָן אֶלָּא בְּסַכִּין. תַּנָּא קַמָּא סָבַר הוֹאִיל וְאֶפְשָׁר לִפְתֹּחַ עַל יְדֵי שֶׁיַּחְתֹּךְ הַחֲבָלִים בְּסַכִּין אֵין כָּאן אִסּוּר סְקִילָה אֶלָּא אִסּוּר שְׁבוּת, דִּמְקַלְקֵל הוּא בַּחֲתִיכַת הַחֲבָלִים וְכָל הַמְקַלְקְלִים פְּטוּרִים, וְאִסּוּר שְׁבוּת בֵּין הַשְּׁמָשׁוֹת בִּשְׁעַת קְנִיַּת הָעֵרוּב לֹא גָּזְרוּ בּוֹ כִּדְאָמְרָן, הִלְכָּךְ הָוֵי עֵרוּב, דְּמָצֵי מַיְתֵי סַכִּין וְיַחְתֹּךְ לַחֲבָלִים וְשָׁקֵיל לְעֵרוּבֵיהּ. וְרַבִּי אֱלִיעֶזֶר סָבַר אֵין כְּלִי נִטָּל אֶלָּא לְצֹרֶךְ תַּשְׁמִישׁוֹ, וְאָסוּר לְטַלְטֵל הַסַּכִּין כְּדֵי לַחְתֹּךְ הַחֲבָלִים, שֶׁאֵין תַּשְׁמִישׁוֹ אֶלָּא לַחְתֹּךְ הָאֳכָלִים, וְהוֹאִיל וְאִיכָּא תַּרְתֵּי, טִלְטוּל הַסַּכִּין, וַחֲתִיכַת הַחֲבָלִים, אֲפִלּוּ לְרַבִּי דְּאָמַר כָּל דָּבָר שֶׁהוּא מִשּׁוּם שְׁבוּת בֵּין הַשְּׁמָשׁוֹת לֹא גָזְרוּ, בִּכְהַאי גַּוְנָא מוֹדֶה דְּגָזְרוּ. וְאֵין הֲלָכָה כְּרַבִּי אֱלִיעֶזֶר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ואבד המפתח הרי זה ערוב – as, for example, that the lock is tied with cords and ropes, for if he does not finds the key, it is impossible to cut them other than with a knife, the first Tanna/teacher holds, since that it is possible to open it through his cutting the ropes with a knife, there isn’t here a prohibition [that is punishable] through stoning, but rather the prohibition of violating the Rabbinic decree to enhance the character of Shabbat as a day of rest (i.e., Sh’vut), that he damages through the cutting of the ropes but all of those who ruin it are exempt, but the prohibition of Sh’vut (i.e., the Rabbinic decree to enhance the Shabbat as a day of rest) at twilight at the time of his acquisition of the Eruv and they did not make a decree regarding it, as we have stated, therefore, it is an Eruv, for he is able to bring a knife and cut the ropes and take his Eruv. But Rabbi Eliezer holds that a utensil cannot be taken other than for the needs of his usage, and it is prohibited to carry the knife in order to cut the ropes for its use is not other than for cutting foods, and since there are two [prohibitions of Sh’vut], carrying the knife and cutting the ropes, even according to Rabbi [Yehuda Ha-Nasi] who stated that every thing that is because of Sh’vut at twilight, they didn’t not make the decree, in a similar manner, he admits that they made the decree. But the Halakha is not according to Rabbi Eliezer (who holds that the if he doesn’t know that the key is where it belongs, it is not a valid Eruv).


###### Bartenura on Mishnah Eruvin 3:4:1
[Bartenura on Mishnah Eruvin 3:4:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:4:1)

**נִתְגַּלְגֵּל חוּץ לַתְּחוּם אֵינוֹ עֵרוּב.** הוֹאִיל וְיֵשׁ מִבֵּיתוֹ שֶׁהוּא לָן שָׁם עַד עֵרוּבוֹ יוֹתֵר מֵאַלְפַּיִם אַמָּה, לֹא מָצֵי לְמֵיזַל וּלְמִשְׁקְלֵיהּ. וְהוּא שֶׁנִּתְגַּלְגֵּל שְׁתֵּי אַמּוֹת חוּץ לְאַלְפַּיִם אַמָּה, שֶׁכָּל אָדָם יֵשׁ לוֹ אַרְבַּע אַמּוֹת מִמְּקוֹם עֵרוּבוֹ, שְׁתֵּי אַמּוֹת מִצַּד מִזְרָחוֹ שֶׁל עֵרוּב וּשְׁתֵּי אַמּוֹת מִצַּד מַעֲרָבוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נתגלגל חוץ לתחום אינו עירוב – since there is someone from his household who dwells there until his Eruv is more than two-thousand cubits [away], he is not able to go and to measure it. And this is a case where it rolled two cubits outside the two-thousand cubits, for every person has four cubits from the place of his Eruv, two cubits from the eastern side of his Eruv and two cubits from the western side.


###### Bartenura on Mishnah Eruvin 3:4:2
[Bartenura on Mishnah Eruvin 3:4:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:4:2)

**נָפַל עָלָיו גַּל.** וְהוּא דְּבָעֵי מָרָא וַחֲצִינָא לְפִנּוּיֵהּ, דְּהַוְיָא מְלָאכָה וְלֹא שְׁבוּת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נפל עליו גל – and it is he who needs a hoe or a pick-axe to get it out/remove it (see Talmud Eruvin 77b), which is a forbidden Sabbath creative labor but not a rabbinic decree to enhance the character of Shabbat as a day of rest.


###### Bartenura on Mishnah Eruvin 3:4:3
[Bartenura on Mishnah Eruvin 3:4:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:4:3)

**תְּרוּמָה וְנִטְמֵאת.** דְּהַשְׁתָּא לֹא חַזְיָא לֹא לְדִידֵיהּ וְלֹא לְאַחֲרִינֵי. וְאִצְטְרִיךְ תַּנָּא לְאַשְׁמְעִינַן נִתְגַּלְגֵּל חוּץ לַתְּחוּם וְנָפַל עָלָיו גַּל, דְּאִי אַשְׁמְעִינַן נִתְגַּלְגֵּל, מִשּׁוּם דְּלֵיתֵיהּ גַּבֵּיהּ הָוֵי הוּא בְּמָקוֹם אֶחָד וְעֵרוּבוֹ בְּמָקוֹם אַחֵר, אֲבָל נָפַל עָלָיו גַּל דְּאִיתֵיהּ גַּבֵּיהּ אֵימָא לֶהֱוֵי עֵרוּב. וְאִי אַשְׁמְעִינַן נָפַל עָלָיו גַּל דְּלֹא מָצֵי שָׁקֵיל לֵיהּ אֶלָּא בִּמְלָאכָה בְּמָרָא וַחֲצִינָא, אֲבָל נִתְגַּלְגֵּל דְּאֶפְשָׁר דְּנָשֵׁיב זִיקָא וּמַהְדַּר לֵיהּ לְתוֹךְ הַתְּחוּם אֵימָא לֵיהֱוֵי עֵרוּב, קָא מַשְׁמַע לָן. וְתָנָא נִשְׂרַף לְהוֹדִיעֲךָ כֹּחוֹ דְּרַבִּי יוֹסֵי, דְּאַף עַל גַּב דְּאֵינוֹ בָּעוֹלָם מִשּׁוּם סָפֵק לֹא מִתְסַר. וְתָנָא תְּרוּמָה שֶׁנִּטְמֵאת לְהוֹדִיעֲךָ כֹּחוֹ דְּרַבִּי מֵאִיר, דְּאַף עַל גַּב דְּיֶשְׁנוֹ בָּעוֹלָם וְיֵשׁ לוֹמַר הַעֲמִידֶנָּה בֵּין הַשְּׁמָשׁוֹת עַל חֶזְקָתָהּ שֶׁל קֹדֶם לָכֵן וּטְהוֹרָה הָיְתָה, אֲפִלּוּ הָכִי לֹא אָמְרִינַן חֲזָקָה לְקֻלָּא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
תרומה ונטמאת – for now it is not fit, neither for himself nor for another person, but the Tanna/teacher needed to inform us that if it rolled outside the Sabbath limit, or a heap of stones fell upon it, for had he informed us [only] that it rolled [outside the Sabbath limit], because there isn’t anyone with it, for it is in one place and his Eruv is in another place, but if a heap of stones fell upon it, where there is another with it, I would say that it is an Eruv. But if we were only informed [only] about a heap of stones that fell upon it and he is not able to take it other than with the Sabbath labor of a hoe or a pick-axe, but if it rolled, where it is possible that a wind blows and returns it within the Sabbath limit, I might say that is should be an Eruv, it comes to tell you [that this is not the case]. And the Tanna/teacher taught, “or it was burned”, to inform you of the power [of the opinion] of Rabbi Yossi (who quotes the testimony at the end of the Mishnah of Avtulmos regarding a matter of doubt concerning an Eruv) for even though there isn’t in the world because of a doubt that it isn’t forbidden. And the Tanna/teacher taught “heave-offering that was defiled,” to inform you of the the power of Rabbi Meir, for even though that there is such in the world, and one can say, that he set it up at twilight based upon the presumption of prior to that and that it was ritually pure, even so we don’t state a presumption for a leniency.


###### Bartenura on Mishnah Eruvin 3:4:4
[Bartenura on Mishnah Eruvin 3:4:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:4:4)

**מִשֶּׁחֲשֵׁכָה הֲרֵי זֶה עֵרוּב.** דִּלְאַחַר שֶׁקָּנָה בֵּין הַשְּׁמָשׁוֹת אֵין חוֹשְׁשִׁין לוֹ אִם נֶאֱבַד:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
משחשיכה הרי זה עירוב – for after he acquired it at twilight, we don’t suspect him if it was lost.


###### Bartenura on Mishnah Eruvin 3:4:5
[Bartenura on Mishnah Eruvin 3:4:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:4:5)

**הֲרֵי זֶה חַמָּר גַּמָּל.** דִּמְסַפְקָא לָן אִי קָנָה לֵיהּ עֵרוּב וְהָכָא הַוְיָא בֵּיתוֹ וּמֵהָכָא יֵשׁ לוֹ אַלְפַּיִם לְכָל רוּחַ, וְהִפְסִיד אַלְפַּיִם שֶׁמֵּעֵבֶר בֵּיתוֹ וָהָלְאָה, אוֹ שֶׁמָּא לֹא קָנָה עֵרוּב וּמִבֵּיתוֹ יֵשׁ לוֹ אַלְפַּיִם לְכָל רוּחַ, וְלֹא קָנָה לְעֵבֶר עֵרוּבוֹ כְּלוּם, וּמֵחֲמַת סָפֵק זֶה נֶאֱסַר לָלֶכֶת אֶלָּא אַלְפַּיִם אַמָּה שֶׁבֵּין בֵּיתוֹ לָעֵרוּב, דְּמִמַּה נַּפְשָׁךְ בְּהָנָךְ מִשְׁתְּרֵי, אֲבָל בָּאַלְפַּיִם דְּמִעֵרוּבוֹ וָאֵילָךְ לֹא, דִּלְמָא לֹא קָנָה עֵרוּב. וּמִבֵּיתוֹ וָאֵילָךְ נַמִּי לֹא, דִּלְמָא קָנָה עֵרוּב. נִמְצָא זֶה מוֹשְׁכוֹ לְכָאן וְזֶה מוֹשְׁכוֹ לְכָאן, כְּאָדָם הַמַּנְהִיג חֲמוֹר וְגָמָל, שֶׁהַחֲמוֹר הוֹלֵךְ לְפָנָיו וְזֶה מַנְהִיגוֹ, וְהַגָּמָל מֵאֲחוֹרָיו וְהוּא מוֹשְׁכוֹ, וְצָרִיךְ לִפְנוֹת לְפָנָיו וּלְאַחֲרָיו:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הרי זה חמר גמל – for we are in doubt if he acquired the Eruv and here would be his house and from here he has two-thousand cubits in every direction that are from the border of his house and further on, or perhaps, he did not acquire the Eruv and from his house, he has two-thousand [cubits] in every direction and he didn’t acquire anything to the border of his Eruv, and as a result of this doubt, he is forbidden to go [anywhere] other than two thousand cubits that are between his house and the Eruv, for whichever way you turn, in those he is permitted, but not in the two-thousand [cubits] that are from his Eruv and beyond, for perhaps he did not acquire the Eruv. But not also from his house and onwards, for perhaps he acquired the Eruv. It is found that this pulls him to here and that pulls him to there, like a person who is driving a donkey or a camel, that the donkey walks before him and this person leads him or the camel from behind him, and he pulls it and he needs to turn before him or in back of him.


###### Bartenura on Mishnah Eruvin 3:4:6
[Bartenura on Mishnah Eruvin 3:4:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:4:6)

**רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים סְפֵק עֵרוּב כָּשֵׁר.** דְּאָמְרִינַן הַעֲמֵד עֵרוּב עַל חֶזְקָתוֹ, וּכְשֶׁהֵנִיחוֹ הָיָה בְּתוֹךְ הַתְּחוּם וְהָיָה טָהוֹר וְלֹא הָיָה עָלָיו גַּל, לְפִיכָךְ עֵרוּבוֹ עֵרוּב. וְכֵן הֲלָכָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי יוסי ר' שמעון אומרים ספק העירוב כשר – for we stated establish the Eruv on its presumption, for when he placed it, he was within the Sabbath limit, and he was ritually pure, and there was no pile of stones upon him, there his Eruv was an Eruv, and such is the Halakha.


###### Bartenura on Mishnah Eruvin 3:5:1
[Bartenura on Mishnah Eruvin 3:5:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:5:1)

**מַתְנֶה אָדָם עַל עֵרוּבוֹ.** מֵנִיחַ שְׁנֵי עֵרוּבִין, אֶחָד לְסוֹף אַלְפַּיִם לְמִזְרַח בֵּיתוֹ וְאֶחָד לְסוֹף אַלְפַּיִם לְמַעֲרַב בֵּיתוֹ, וְאוֹמֵר אִם בָּאוּ עוֹבְדֵי כּוֹכָבִים לַמִּזְרָח וְצָרִיךְ אֲנִי לִבְרֹחַ מִפְּנֵיהֶם יִקְנֶה לִי עֵרוּבִי שֶׁבַּמַּעֲרָב וְיִהְיוּ לִי לְמַעֲרַב בֵּיתִי אַרְבַּעַת אֲלָפִים אַמָּה. וְאַף עַל גַּב דְּלֹא אָתוּ עַד לְמָחָר, אָמְרִינַן יֵשׁ בְּרֵרָה, דְּבֵין הַשְּׁמָשׁוֹת קָנָה לֵיהּ עֵרוּבָא דְּאִידָךְ גִּיסָא:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מתנה אדם על עירובו – he places two Eruvin, one at the end of two-thousand cubits to the east of his house and one at the end of two-thousand cubits to the west of his house, and he states: “If idolaters came to the east and I need to free from before them, I will acquire for myself My Eruv that is in the west and my house will be for me four-thousand cubits. But even though that they didn’t come until the morrow, we state that there is a retrospective designation (i.e., literally, a choice), that he acquired for himself an Eruv in the other direction at twilight.


###### Bartenura on Mishnah Eruvin 3:5:2
[Bartenura on Mishnah Eruvin 3:5:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:5:2)

**הֲרֵינִי כִבְנֵי עִירִי.** אַלְפַּיִם מֵעִירִי לְכָל רוּחַ, וְאֵינִי צָרִיךְ לְהִשְׂתַּכֵּר לְכָאן וּלְהַפְסִיד מִכָּאן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
הריני כבני עירי – two-thousand [cubits] from my city in every direction and I do not need to profit from here and to lose from there.


###### Bartenura on Mishnah Eruvin 3:5:3
[Bartenura on Mishnah Eruvin 3:5:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:5:3)

**אִם בָּא חָכָם לַמִּזְרָח.** חוּץ לִתְחוּם עִירִי וְרוֹצֶה אֲנִי לִלְמֹד מִפִּיו, וְעַכְשָׁיו אֵינִי יוֹדֵעַ לְאֵיזֶה צַד יָבֹא, וּלְמָחָר אֶשְׁמַע מִבְּנֵי אָדָם הַבָּאִים מִשָּׁם לְכָאן עַל יְדֵי עֵרוּב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אם בא חכם למזרח – outside of the Sabbath limit of my city and I want to learn from his mouth, and now I don’t know to which side he will come, and on the morrow I will here from people that come from there that it is to here near the Eruv.


###### Bartenura on Mishnah Eruvin 3:5:4
[Bartenura on Mishnah Eruvin 3:5:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:5:4)

**רַבִּי יְהוּדָה אוֹמֵר.** אִם בָּאוּ מִכָּאן וּמִכָּאן, וְאֶחָד מֵהֶם רַבּוֹ, יֵלֵךְ אֵצֶל רַבּוֹ וְלֹא אֵצֶל הָאַחֵר, דְּקִים לָן בְּגַוֵּיהּ דְּבִשְׁעַת קְנִיַּת עֵרוּב בֵּין הַשְּׁמָשׁוֹת דַּעְתֵּיהּ דְּלִקְנֵי לֵיהּ הַהוּא עֵרוּב דִּלְצַד רַבֵּיהּ. וְאֵין הֲלָכָה כְּרַבִּי יְהוּדָה, דְּזִמְנִין דְּנִיחָא לֵיהּ לֶאֱינַשׁ בְּחַבְרֵיהּ טְפֵי מֵרַבֵּיהּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
רבי יהודה אומר – if they came from here and from there, and one of them was his Rabbi/Teacher, he should go to his Rabbi/Teacher, and not towards the other, for we hold that with a creature, that at the time of acquisition of the Eruv at twilight, his intention is to acquire for himself that Eruv that is on the side of his Rabbi/Teacher. But the Halakha is not according to Rabbi Yehuda, for sometimes it is more enjoyable for a person to be with his friends more than his Rabbi/Teacher.


###### Bartenura on Mishnah Eruvin 3:6:1
[Bartenura on Mishnah Eruvin 3:6:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:6:1)

**מְעָרֵב אָדָם שְׁנֵי עֵרוּבִין.** אִם הָיָה צָרִיךְ לֵילֵךְ יוֹם רִאשׁוֹן לְכָאן וְיוֹם שֵׁנִי לְכָאן, יָכוֹל לְעָרֵב לַמִּזְרָח וְלַמַּעֲרָב עֶרֶב יוֹם הָרִאשׁוֹן, וְאוֹמֵר עֵרוּבִי שֶׁל מִזְרָח יִקְנֶה לִי הַיּוֹם לְצֹרֶךְ מָחָר, וְעֵרוּבִי שֶׁל מַעֲרָב יִקְנֶה לִי בֵּין הַשְּׁמָשׁוֹת דִּלְמָחָר לְצֹרֶךְ יוֹם שֵׁנִי. דְּקָסָבַר רַבִּי אֱלִיעֶזֶר שַׁבָּת וְיוֹם טוֹב לָאו כְּחַד יוֹמָא אֲרִיכָא נִינְהוּ אֶלָּא שְׁתֵּי קְדֻשּׁוֹת [הֵן], וּבֵין הַשְּׁמָשׁוֹת דְּקַמָּא לְדִידֵיהּ הוּא דְּקָנֵי וְלֹא לְיוֹם שֵׁנִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מערב אדם שני עירובין – if he wants to walk on the first day (i.e., whether it is Shabbat or Yom Tov) to this direction and on the second day to that direction, he can make an Eruv to the east and to the west on the eve of the first day, “My Eruv of the east, will acquire for me today for the needs of tomorrow, and my Eruv of the west will acquire for me at twilight of the morrow for the needs of the second day.” For Rabbi Eliezer holds that Shabbat and Yom Tov – they are not like one long day, but rather two [separate days] of holiness, and at twilight of the first, for him he acquires, and not on the second day.


###### Bartenura on Mishnah Eruvin 3:6:2
[Bartenura on Mishnah Eruvin 3:6:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:6:2)

**עֵרוּבִי בָרִאשׁוֹן וּבַשֵּׁנִי כִּבְנֵי עִירִי.** כְּלוֹמַר וְאִם לֹא הָיָה צָרִיךְ לֵילֵךְ אֶלָּא בְּיוֹם רִאשׁוֹן, וּבַשֵּׁנִי אֵין צָרִיךְ לָזוּז מִמְּקוֹמוֹ וְאֵינוֹ רוֹצֶה לְהַפְסִיד לֹא אַלְפַּיִם שֶׁל תְּחוּמוֹ מִכָּאן וְלֹא אַלְפַּיִם שֶׁל תְּחוּמוֹ מִכָּאן, יְעָרֵב עֵרוּב אֶחָד לַצַּד שֶׁהוּא רוֹצֶה לֵילֵךְ בּוֹ בְּיוֹם רִאשׁוֹן, וְאוֹמֵר עֵרוּבִי זֶה יִקְנֶה לִי לְצֹרֶךְ מָחָר, וּבַשֵּׁנִי הֲרֵינִי כִּבְנֵי עִירִי שֶׁלֹּא עֵרְבוּ. אוֹ אִם הָיָה צָרִיךְ לֵילֵךְ בַּשֵּׁנִי וְלֹא בָּרִאשׁוֹן, יֹאמַר עֵרוּב זֶה יִקְנֶה לִי בֵּין הַשְּׁמָשׁוֹת שֶׁל מָחָר וּבָרִאשׁוֹן אֶהֱיֶה כִּבְנֵי עִירִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
עירובי בראשון ובשני כבני עירי – meaning to say, and if he did not need to walk other than on the first day, and on the second [day], he doesn’t need to move from his place, and does not want to lose neither the two-thousand cubits from one direction nor the two-thousand cubits from the other direction, he should make one Eruv to the side/direction that he wishes to go on the first day, and state: “My Eruv will acquire for me for the needs of tomorrow, but on the second [day], I will be like the people of my city/town, who did not make an Eruv.” Or, if he needed to go on the second, but not on the first, he would state: “his Eruv will acquire for me at twilight of the morrow and on the first [day], I will be like the people of my city/town.”


###### Bartenura on Mishnah Eruvin 3:6:3
[Bartenura on Mishnah Eruvin 3:6:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:6:3)

**אוֹ מְעָרֵב לִשְׁנֵי הַיָּמִים.** הַיְנוּ לְרוּחַ אַחַת דְּאָמְרֵי לְעֵיל. וְהָא תּוּ לָמָּה לִי, אֶלָּא הָכִי קָאָמְרֵי לֵיהּ רַבָּנָן לְרַבִּי אֱלִיעֶזֶר, אִי אַתָּה מוֹדֶה לְיוֹם אֶחָד דְּאוֹ מְעָרֵב לְרוּחַ אַחַת אוֹ אֵינוֹ מְעָרֵב כָּל עִקָּר, שֶׁאֵינוֹ יָכוֹל לוֹמַר חֲצִי יוֹם עֵרוּבִי לַמִּזְרָח וַחֲצִי יוֹם עֵרוּבִי לַמַּעֲרָב. לִשְׁנֵי הַיָּמִים נַמִּי, דְּהַיְנוּ לְשַׁבָּת וְיוֹם טוֹב, אוֹ מְעָרֵב כְּמוֹ לְיוֹם אֶחָד אוֹ אֵינוֹ מְעָרֵב כָּל עִקָּר. דִּסְפֵקָא לְהוּ לְרַבָּנָן שַׁבָּת וְיוֹם טוֹב אִי כְּיוֹמָא אֲרִיכָא דָּמוּ אִי לֹא, וְעָבְדֵי הָכָא לְחֻמְרָא דְּאֵין יָכוֹל לְעָרֵב לִשְׁתֵּי רוּחוֹת דִּלְמָא חֲדָא קְדֻשָּׁה הִיא, וְהָכָא לְחֻמְרָא דְּאָמְרֵי לְקַמָּן נֶאֱכַל בָּרִאשׁוֹן אֵין עֵרוּב לַשֵּׁנִי, דִּלְמָא שְׁתֵּי קְדֻשּׁוֹת הֵן וְלֹא כְּיוֹמָא אֲרִיכָא דָּמוּ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
או מערב לשני ימים – that is, to one direction as we state above. But further than this, why do I need it? But rather, this what the Rabbis said to Rabbi Eliezer: “If you admit that for the first day, that you will either make an Eruv in a certain direction or will not make an Eruv at all, for you are not able to say that for half a day, my Eruv is towards the east and half a day, my Eruv is towards the west. For two days also, which are for Shabbat and Yom Tov, either make an Eruv like for the first day, or do not make an Eruv at all,” for the Rabbis doubt whether Shabbat and Yom Tov is it to be considered like one long day or not, make it here for a stringency, for one cannot make an Eruv in two directions for perhaps it is one holiness (i.e., Shabbat and Yom Tov), and here for a stringency as they state later on, we will eat on the first, for there is no Eruv for the second, for perhaps they are two [separate days] of holiness and not like one long day.


###### Bartenura on Mishnah Eruvin 3:6:4
[Bartenura on Mishnah Eruvin 3:6:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:6:4)

**מוֹלִיכוֹ.** הַשָּׁלִיחַ עֶרֶב יוֹם טוֹב שֶׁלִּפְנֵי שַׁבָּת וּמַחְשִׁיךְ עָלָיו עַד שֶׁיִּקְנֶה הָעֵרוּב:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מוליכו – the agent on the eve of Yom Tov that precedes the Sabbath and wats for nightfall until he acquires the Eruv.


###### Bartenura on Mishnah Eruvin 3:6:5
[Bartenura on Mishnah Eruvin 3:6:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:6:5)

**וְנוֹטְלוֹ וּבָא לוֹ.** שֶׁמָּא יֵאָבֵד וְשׁוּב אֵין לוֹ עֵרוּב לַשֵּׁנִי, כִּדְקָתָנֵי נֶאֱכַל עֵרוּבוֹ בָּרִאשׁוֹן עֵרוּב לָרִאשׁוֹן וְאֵין עֵרוּב לַשֵּׁנִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ונוטל ובא לו – lest he lose it and will not have for himself an Eruv for the second day, as it is taught, it is consumed by his Eruv on the first day for the Eruv of the first day and there is no Eruv for the second day.


###### Bartenura on Mishnah Eruvin 3:6:6
[Bartenura on Mishnah Eruvin 3:6:6](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:6:6)

**בַּשֵּׁנִי.** חוֹזֵר וּמוֹלִיכוֹ בַּשֵּׁנִי. דְּקָיְמָא לָן הַמְעָרֵב בְּפַת בָּרִאשׁוֹן וְרוֹצֶה לְעָרֵב בְּפַת בַּשֵּׁנִי צָרִיךְ שֶׁיְּעָרֵב בְּאוֹתוֹ עֵרוּב עַצְמוֹ שֶׁקָּרָא עָלָיו שֵׁם מֵאֶתְמוֹל, וְעַתָּה שׁוֹתֵק, אֲבָל לֹא בְּפַת אַחֶרֶת, דְּבָעֵי לְמִקְרָא עֲלֵיהּ הַשְׁתָּא שֵׁם עֵרוּב, וְהָוֵי מֵכִין מִיּוֹם טוֹב לְשַׁבָּת:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ובשני – and he returns and sends it on the second day. For we hold that a person who makes his Eruv with bread on the first day and wants to make an Eruv with bread on the second, he must make his Eruv with the same Eruv itself that he called a name upon from yesterday, but now he is silent. But not with another piece of bread, for he must designate this now the name of Eruv, and he would be like preparing from Yom Tov for Shabbat.


###### Bartenura on Mishnah Eruvin 3:6:7
[Bartenura on Mishnah Eruvin 3:6:7](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:6:7)

**וְנִמְצָא מִשְׂתַּכֵּר בַּהֲלִיכָתוֹ.** כְּלוֹמַר קוֹנֶה לוֹ הֲלִיכָה לְיוֹם מָחָר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
נמצא משתכר בהליכתו – meaning to say, that his walking acquires for him for the day after.


###### Bartenura on Mishnah Eruvin 3:6:8
[Bartenura on Mishnah Eruvin 3:6:8](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:6:8)

**וּמִשְׂתַּכֵּר בְּעֵרוּבוֹ.** שֶׁאוֹכְלוֹ. וְיוֹם טוֹב אַחַר הַשַּׁבָּת דְּלֹא אֶפְשָׁר בְּהָכִי, מוֹלִיכוֹ בָּרִאשׁוֹן וְאֵינוֹ אוֹכְלוֹ, וְחוֹזֵר וְהוֹלֵךְ שָׁם בַּשֵּׁנִי לִרְאוֹת, אִם קַיָּם הָעֵרוּב מַחְשִׁיךְ עָלָיו, וְאִם רוֹצֶה יֹאכְלֶנּוּ אַחֲרֵי כֵן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ומשתכר בעירובו – when he eats it (i.e., the bread). But Yom Tov that follows Shabbat, it is not possible like this, which he sends it on the first day and does not eat it and returns and goes there on the second [day] to see if the Eruv awaits the night [at the Sabbath limit], and if he wants, he can eat from it afterwards (i.e., after the Sabbath).


###### Bartenura on Mishnah Eruvin 3:6:9
[Bartenura on Mishnah Eruvin 3:6:9](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:6:9)

**מוֹדִים אַתֶּם לִי שֶׁהֵן שְׁתֵּי קְדֻשּׁוֹת.** דְּאָמְרִיתוּ נֶאֱכַל עֵרוּב בָּרִאשׁוֹן אֵין עֵרוּב לַשֵּׁנִי, וְאִי חֲדָא קְדֻשָּׁה נִינְהוּ הֲוָה לֵיהּ כְּחַד יוֹמָא אֲרִיכְתָא וְיִקְנֶה בֵּין הַשְּׁמָשׁוֹת שֶׁל רִאשׁוֹן לִשְׁנֵיהֶם, וְכֵיוָן דִּשְׁתֵּי קְדֻשּׁוֹת נִינְהוּ יָכוֹל לְעָרֵב נַמִּי לִשְׁתֵּי רוּחוֹת. וְרַבָּנָן אָזְלֵי הָכָא לְחֻמְרָא וְהָכָא לְחֻמְרָא כִּדְאָמְרָן, מִשּׁוּם דִּמְסַפְּקָא לְהוּ. וַהֲלָכָה כְּרַבִּי אֱלִיעֶזֶר דְּשַׁבָּת וְיוֹם טוֹב שְׁתֵּי קְדֻשּׁוֹת הֵן:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מודים אתם לי שהן שתי קדושות – that you have stated that if the Eruv is consumed on the first day, there is no Eruv on the second, but if there is one level of holiness, it is for him like one long day, and he acquires at twilight that of the first day for both of them, but since they are two separate [days of] holiness, he can make an Eruv also for two directions, but the Rabbis here follow the stringency and there the stringency as we have stated, because they had doubts. But the Halakha is according to Rabbi Eliezer that Shabbat and Yom Tov are two [separate] days of holiness.


###### Bartenura on Mishnah Eruvin 3:7:1
[Bartenura on Mishnah Eruvin 3:7:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:7:1)

**שֶׁמָּא תִּתְעַבֵּר.** שֶׁמָּא יַעֲשׂוּ בֵּית דִּין הַגָּדוֹל אֱלוּל מְעֻבָּר וְיִהְיוּ שְׁנֵי יָמִים טוֹבִים, יוֹם ל'‏ שֶׁל אֱלוּל וְיוֹם ל"א, וְהוּא צָרִיךְ לֵילֵךְ בָּרִאשׁוֹן לְצַד אֶחָד וּבַשֵּׁנִי לְצַד אַחֵר, מְעָרֵב שְׁנֵי עֵרוּבִין וּמְנִיחָן בְּעֶרֶב יוֹם טוֹב זֶה לְכָאן וְזֶה לְכָאן וְאוֹמֵר וְכוּ':

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
שמא תעבר – lest the Great Jewish Court would make Elul a leap month (i.e., adding a 30th day to what is ordinarily only 29 days), and there will be two Holy Days, the thirtieth of Elul and the thirty-first, and he would need to go on the first day to one side and on the second day to the other side by making two Eruvin, and place them on the eve of Yom Tov, one on this side and the other on the other and say, etc. (i.e., that my Eruv for the first day will be in one direction and my Eruv for the second day will be in the other direction – like in the previous Mishnah).


###### Bartenura on Mishnah Eruvin 3:7:2
[Bartenura on Mishnah Eruvin 3:7:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:7:2)

**וְלֹא הוֹדוּ לוֹ חֲכָמִים.** דְּקָסָבְרֵי קְדֻשָּׁה אַחַת הֵן. וַהֲלָכָה כַּחֲכָמִים בִּשְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה. דְּלָאו מִשּׁוּם סְפֵקָא בִּלְבַד אִתְּקַן שֶׁמָּא קִדְּשׁוּ בֵּית דִּין אֶת יוֹם שְׁלֹשִׁים אוֹ יוֹם ל"א וְאֶחָד מֵהֶם חֹל, אֶלָּא מִשּׁוּם דְּשֶׁמָּא בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, שֶׁנּוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ וְתַרְוַיְהוּ קְדֻשָּׁה אַחַת. אֲבָל בִּשְׁאָר יָמִים טוֹבִים שֶׁל גָּלֻיּוֹת דְּלֹא אַתְקוּן אֶלָּא מִסְּפֵיקָא דְּלֹא יָדְעִינַן מָתַי קִדְּשׁוּ בֵּית דִּין הַגָּדוֹל אֶת הַחֹדֶשׁ, מוֹדִים חֲכָמִים לְרַבִּי יְהוּדָה דִּשְׁתֵּי קְדֻשּׁוֹת הֵן. וַחֲכָמִים הָאֲמוּרִים כָּאן הוּא רַבִּי יוֹסֵי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא הודו לו חכמים – for they hold that it is one [day] of holiness. And the Halakha is according to the Sages regarding the two holy days of Rosh Hashanah. But not because doubt alone they established this lest the Jewish Court should sanctify the thirtieth day or the thirty-first day (as Rosh Hashanah/Rosh Hodesh), and one of them is a weekday. But because lest witnesses should come from the time of Minha/afternoon and beyond (and state that they saw the New Moon), and they would observe that day as holy and the morrow as holy and both of them would be one holiness. But, the rest of the Holy Days of the Diaspora, that they did not establish other than from doubt, for we don’t know when the Great Jewish Court sanctified the month, the Sages agree with Rabbi Yehuda that they are two [days of] holiness. And the Sages that are mentioned here are Rabbi Yossi.


###### Bartenura on Mishnah Eruvin 3:8:1
[Bartenura on Mishnah Eruvin 3:8:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:8:1)

**מַתְנֶה אָדָם עַל הַכַּלְכָּלָה.** סַל שֶׁיֵּשׁ בּוֹ פֵּרוֹת טְבָלִים, מַתְנֶה עָלָיו בְּיוֹם טוֹב רִאשׁוֹן שֶׁל רֹאשׁ הַשָּׁנָה וְאוֹמֵר, אִם הַיּוֹם חֹל תְּהֵא זוֹ תְּרוּמָה עַל אֵלּוּ, וְאִם הַיּוֹם קֹדֶשׁ אֵין בִּדְבָרַי כְּלוּם. שֶׁאֵין מַגְבִּיהִין תְּרוּמָה בְּיוֹם טוֹב. וּלְמָחָר הוּא אוֹמֵר אִם אֶתְמוֹל קֹדֶשׁ וְהַיּוֹם חֹל תְּהֵא זוֹ שֶׁאָמַרְתִּי אֶתְמוֹל תְּרוּמָה עַל אֵלּוּ, וְאִם הַיּוֹם קֹדֶשׁ וְאֶתְמוֹל חֹל כְּבָר הִיא תְּרוּמָה. וְאוֹכֵל כַּלְכָּלָה הַמְּתֻקֶּנֶת וּמְשַׁיֵּר הַתְּרוּמָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
מתנה אדם על הכלכלה – a basket that he has of fruits that are eatables forbidden the separation of sacred gifts, he makes a condition about the on the first Holy Day of Rosh Hashanah and states, “if today is a weekday, this will be heave offering on these, but if today is a Holy Day [of Rosh Hashanah], there is nothing in my words,” for we don’t collect heave-offering/Terumah on Yom Tov. And on the morrow, he states, “if yesterday was Holy and today is a weekday, may this that I stated yesterday regarding this [produce] be heave-offering on this, but if today is a Holy Day and yesterday was a weekday, it already was heave-offering/Terumah. And he consumes the basket containing chosen fruits that is designated and leaves over the Terumah/heave-offering.


###### Bartenura on Mishnah Eruvin 3:8:2
[Bartenura on Mishnah Eruvin 3:8:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:8:2)

**וְלֹא הוֹדוּ לוֹ חֲכָמִים.** הוּא רַבִּי יוֹסֵי כִּדְאָמְרָן, דְּסָבַר קְדֻשָּׁה אַחַת הֵן וְאֵין מַגְבִּיהִים בָּהֶם תְּרוּמָה. וְדַוְקָא בִּשְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה כְּדִפְרִישִׁית לְעֵיל:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא הודו לו חכמים – this is Rabbi Yossi as we stated (see previous Mishnah), who holds that it they are one holiness, and we don’t collect Terumah/heave-offering on them And especially with the two holy days of Rosh Hashanah as we have explained above.


###### Bartenura on Mishnah Eruvin 3:8:3
[Bartenura on Mishnah Eruvin 3:8:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:8:3)

**וְכֵן בֵּיצָה שֶׁנּוֹלְדָה בָרִאשׁוֹן.** שֶׁל רֹאשׁ הַשָּׁנָה:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ביצה שנולדה בראשון – of Rosh Hashanah (see the first Mishnah of the Tractate Betzah).


###### Bartenura on Mishnah Eruvin 3:8:4
[Bartenura on Mishnah Eruvin 3:8:4](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:8:4)

**תֵּאָכֵל בַּשֵּׁנִי.** דְּאִם הָרִאשׁוֹן קֹדֶשׁ הַשֵּׁנִי חֹל, וּבֵיצָה שֶׁנּוֹלְדָה בְּיוֹם טוֹב מֻתֶּרֶת בְּחֹל, דְּאֵין הֲכָנָה לְחֹל. וְאִם הָרִאשׁוֹן חֹל וְהַשֵּׁנִי קֹדֶשׁ נִמְצָא שֶׁחוֹל מֵכִין לְיוֹם טוֹב וְשַׁפִּיר דָּמִי:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
תאכל בשני – for if the first [day] is holy, the second is a weekday, and the egg that was born on Yom Tov is permitted on a weekday, for there is no preparation for a weekday. But if the first [day] is a weekday and the second is a holy day, it is found that that thee weekday prepares for the Holy day, and that is all right.


###### Bartenura on Mishnah Eruvin 3:8:5
[Bartenura on Mishnah Eruvin 3:8:5](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:8:5)

**וְלֹא הוֹדוּ לוֹ חֲכָמִים.** בִּשְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה בִּלְבַד, דִּקְדֻשָּׁה אַחַת הֵן. אֲבָל בִּשְׁנֵי יָמִים טוֹבִים שֶׁל גָּלֻיּוֹת מוֹדִים לוֹ:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא הודו לו חכמים – on the two days of Rosh Hashanah alone, for they are one holiness. But on the rest of the Holy Days of the Diaspora, they (i.e., the Sages) agree with him.


###### Bartenura on Mishnah Eruvin 3:9:1
[Bartenura on Mishnah Eruvin 3:9:1](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:9:1)

**וְהַחֲלִיצֵנוּ.** זָרְזֵנוּ וְהַחֲלִיצֵנוּ כֹּחַ, כְּמוֹ נֵחָלֵץ חוּשִׁים (במדבר לב). פֵּרוּשׁ אַחֵר הַצִּילֵנוּ וּמַלְּטֵנוּ, כְּמוֹ חַלְּצֵנִי ה'‏ מֵאָדָם רַע (תהלים קמ):

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
והחליצנו – strengthen us and exchange our strength like (Numbers 32:17): “And we will hasten as shock-troops”; another interpretation: save us and rescue us like (Psalms 140:2): “Rescue me, O LORD from evil men.”


###### Bartenura on Mishnah Eruvin 3:9:2
[Bartenura on Mishnah Eruvin 3:9:2](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:9:2)

**אִם הַיּוֹם אִם מָחָר.** אִם הַיּוֹם הוּא הַחֲלִיצֵנוּ הַיּוֹם, וְאִם מָחָר הוּא הַחֲלִיצֵנוּ מָחָר:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
אם היום אם מחר – if today, he will strengthen us today, and if tomorrow, he will strengthen us tomorrow.


###### Bartenura on Mishnah Eruvin 3:9:3
[Bartenura on Mishnah Eruvin 3:9:3](https://torahapp.org/share/book/Bartenura%20on%20Mishnah%20Eruvin/r/3:9:3)

**וְלֹא הוֹדוּ לוֹ חֲכָמִים.** לֹא לְהַזְכִּיר שֶׁל רֹאשׁ חֹדֶשׁ בְּרֹאשׁ הַשָּׁנָה וְלֹא לְהַתְנוֹת אִם הַיּוֹם וְאִם מָחָר, אֶלָּא אוֹמֵר וְהַחֲלִיצֵנוּ סְתָמָא בִּשְׁנֵי הַיָּמִים וְאֵינוֹ מַזְכִּיר שֶׁל רֹאשׁ חֹדֶשׁ כָּל עִקָּר. וַהֲלָכָה כַּחֲכָמִים:

**Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020:**
ולא הודו לו חכמים – not to mention that of the New Moon/Rosh Hodesh on Rosh Hashanah/the New Year, and not to make the condition, if today, or if tomorrow, but rather, he says, strengthen us undefined on the two days and he doesn’t mention the New Moon at all. And the Halakha is according to the Sages.